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1 Proof Copy ([1/5 E ] in the process of updating) Prof. Dr Jan Pajak Nirvana and totaliztic mechanics Scientific monograph no 8 from the series [1/5] on "Advanced Magnetic Devices", 5th edition, Wellington, New Zealand, 2007 ISBN Copyright 2007 by Prof. Dr Eng. Jan Pająk. All rights reserved. No part of this monograph may be reproduced, stored in a database or retrieval system, transmitted, or distributed in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission from the author or a person legally authorized to act on his behalf. From the obligation of getting such a written permission are only released those who would like to prepare a single copy of this monograph for their personal use oriented towards the increase of their knowledge and who fulfil the condition that they will not use the copy prepared for any professional purpose or for accomplishing material gains, and also that they copy the entire monograph - including the title page, the content pages, all chapters, all illustrations, and all enclosures. A private edition by the author. Registered in the National Library of New Zealand. Published in New Zealand in two language versions: English and Polish. Date of the latest amendment of this volume and copy: 5 November (Note that in case of having access to several copies of this monograph, it is recommended to read the copy which has the latest date of amendment.) This monograph is a scientific report from results of the author's research. For this reason all parts which have documentary or evidential value are presented accordingly to standards applicable for scientific publications (reports). Special attention is given to the requirement of repetitiveness, i.e. that on the basis of this monograph any professional scientist or hobby investigator who would like to verify, repeat, or extend the author's research should be able to recreate his work and arrive at very similar results and conclusions. This monograph no 8 belongs to the series of the most important scientific publications by the author. It can be read either separately, or as a volume from the whole series. The entire series is marked [1/5] and have a general title "Advanced Magnetic Devices". It is already the fifth edition of this series. The previous (fourth) edition of it was the 18-volume scientific monograph [1/4] published in 2001 which carried the following title and editorial data: "Advanced Magnetic Devices". Monograph, Wellington, New Zealand, 2001, ISBN , a private edition by the author, 1800 pages (including 7 Tables and 163 illustrations, in 18 volumes). All correspondence to the author of this monograph from the series [1/5] can be directed at the following his address in Korea before the end of 2007: Prof. Dr Eng. Jan Pajak, Ajou University, Suwon, South Korea After the beginning of 2008 the correspondence should be directed at following author s permanent address in New Zealand: P.O. Box 33250, Petone 5046, New Zealand Home tel. (2010): +64 (4) ; s: or

2 ABSTRACT of this monograph no 8 from the series [1/5 E ] "Advanced magnetic devices", ISBN Do we need mechanics or physics to lead our everyday lives? Do we need to learn additionally a totaliztic mechanics, which extends its considerations into our inner self? In what manner such a mechanics would be helpful, if we learn it? What kind of benefits we could expect to glen if we master totaliztic mechanics? What totaliztic mechanics is about? Is it difficult to learn and to use? What it takes to make it very useful? Answers to all these, and also to many more, questions, are provided in this volume. Totaliztic mechanics is a new branch of totalizm, which attempts to define, to quantify, to measure, and to calculate, all variables and all processes incorporated into the philosophy of totalizm. It may sound scary, but actually what it tries to accomplish, is to give us a useful tool, which allows to define precisely, to measure, and to calculate everything that is nonmaterial, but that impacts our everyday life. For example, it indicates how precisely can be measured and increased human intelligence. (As we know, so-far intelligence was estimated only roughly with the use of the so-called "IQ coefficient", which does not say much about the real intelligence of someone. In turn completely no-one knew how to increase intelligence.) This mechanics also allows to measure someone's responsibility, feelings, moral energy, or moral power. Totaliztic mechanics does not need to be invented from the scratch. After all, during the course of centuries people developed classical mechanics, which allow them to measure and to calculate everything that is material. Unfortunately, classical mechanics does not allow us to measure or calculate non-material aspects of our lives. For example, it does not allow us to measure the level of our pain when we loose someone close, to measure our feelings, or to determine how much energy we need to put in order to get out from a specific addiction. For this reason there is a need for developing an equivalent of classical mechanics, but to make it applicable for these non-material aspects of our lives. This is accomplished by the totaliztic mechanics, which is simply a more general form of the classical mechanics, but extended in such a manner, that it starts to be applicable to all non-material quantities and processes. This volume is about totaliztic mechanics. It presents this quantitative branch of totalizm, and informs about the present state of its advancement. The reading of this volume reveals methods and tools which allow for measuring and for calculation of non-material quantities, parameters, indicators, and energies, which decide about the level of our lives. This volume explains also matters of the influence of various moral quantities on our lives, and the development of methods with the use of which these quantities can be defined, calculated, researched, or developed in ourselves and in our children. Ideas contained in this volume could prove beneficial for many different groups of readers. For example, they should turn very useful for all those young people who study mechanics, or who are just about to start learning classical mechanics in schools. This is because the totaliztic mechanics shows them how useful mechanics is as a scientific discipline, and thus how beneficial is to learn it. Furthermore, by explaining to them the philosophical applications of mechanics, it is going to facilitate their deeper understanding what subsequent ideas of mechanics mean. The ideas from this volume would also turn to be very helpful for people studying moral, philosophical, and social issues. After all, these ideas allow to understand the hidden forces and mechanisms which govern the fate of individual people and group intellects. Finally, they should also provide various benefits for these people, who wish to get to know themselves better, and to take a better moral control over their own life. However, this volume is especially recommended for all those with strict minds and inclinations for calculations, who are interested in totalizm. Even if they do not have mathematical background, still by digesting this volume they gain a good idea as to how strict type of science totalizm is, in how many different areas the findings of totalizm prove themselves useful, and what kind of interesting prospects totalizm opens for our civilisation.

4 4 JG-76 JG3.8. Moral power JG-77 JG4. Description of side effects of parasitism, as immoral equivalents for rotary motion from classical mechanics (energy of spinning, centrifugal force, angular displacement, etc.) JG-79 JG4.1. Depression as moral equivalent of centrifugal force from classical mechanics JG-79 JG4.2. Energy of rolling-downhill JG-80 JG5. Management of feelings JG-80 JG5.1. Physical consequences of feelings JG-82 JG5.2. The neutralization of above-threshold feelings JG-86 JG5.3. Impact of feelings on moral energy level JG-94 JG5.4. Influence of feelings during conception on the gender of a child JG-96 JG6. Relative moral energy "µ" and its quantification JG-97 JG6.1. Moral traffic versus "µ" JG-101 JG6.2. How to additionally increase our personal "µ" JG-102 JG6.3. How to additionally increase "µ" in our country and civilisation JG-104 JG7. Management of moral energy JG-107 JG8. Nirvana JG-107 JG9. Gravity equations JG-109 JG9.1. Equations of longevity JG-120 JG The increase of longevity as the consequence of moral energy accumulation JG-121 JG9.2. Equations of intelligence JG-125 JG9.3. Equations of height JG-129 JG9.4. Equations of weight JG-134 JG9.5. Equations of feelings JG-139 JG9.6. Equations of karma JG-140 JG10. Examples of practical problems of totaliztic mechanics together with solutions JG-146 Figure J3 (Creature with expression on the face indicating the state of nirvana) Notes: (1) This monograph is a subsequent publication in a whole series of 18 scientific monographs by the author. Each chapter and subsection of this series is marked with a next letter of alphabet. Chapters and subsections marked with letters other than these provided in the list of content above are positioned in different monographs (volumes) of this series. The full list of content for all 18 monographs (volumes) of this series is provided in the first monograph (volume 1). (2) A Polish language version of this series of monographs [1/5] is also available. Therefore, in case there is any difficulty with accessing an English version of this monograph, while the reader knows the Polish language, then it could be beneficial for him or her to read the Polish version of this monograph. (3) Both language versions in this series of monographs [1/5], namely English and Polish, use the same illustrations. Only captions under these illustrations use a different language. Therefore, if illustrations for the English version are difficult to access or unreadable, then illustrations for the Polish version can be used equally well. It is also worth to know, that enlarged copies of all the illustrations for these monographs [1/5] are made available in the Internet. So in order to e.g. examine enlarged copies of these illustrations, it is worth to view them directly from the Internet. To find them, the reader needs to find any totaliztic web page which I authorise, e.g. by typing the key word totalizm to any search engine (e.g. to and then, after running a totaliztic web page, the reader needs to run from it the web page named text_1_5.htm available on the same server, or choose the option [1/5]

5 5 from the menu of that totaliztic web page. Note that all totaliztic web pages allow also the uploading of free copies of this entire series of monographs [1/5]. (4) If the reader would find easier to read this monograph from a hard copy (printout) than reading it from a computer screen, it is worth to know that the PDF format in which this volume is prepared is "ready to print. In case of reading it from a computer screen, a simultaneous opening of two copies of this volume could be helpful, as it allows to open the first copy on the text while the second copy on the Figures, then allows to just jump from one window to another one when changing from reading text to looking at illustrations, or vice versa. (5) The update and reediting of this fifth edition of [1/5] is going to progress gradually. But readers can realize from the content pages which chapters and subsections are already reedited, or are just subjected to reediting, because on the title page these are marked with the comment "Proof Copy ([1/5 E ] in the process of updating). The remaining chapters and subsections of this monograph still should be digested in the formulation that was made for the previous, fourth edition [1/4] of this monograph. (6) Note that the spelling used in this series of monographs is a mixture of US and UK English. The reason is that subsequent updates of this monograph ware carried out at several different countries, some of which officially used US English, some other - UK English. (7) To improve the structure of this series of monographs [1/5], the order of chapters and subsections from various volumes was slightly changed in relation to this order that appeared in the older monograph [1/4].

6 JE-1 Chapter JE. TOTALIZTIC NIRVANA In subsection JA5 the concept of totaliztic good deed, and totaliztic sin, were described. They are excellent "indicators of the moral correctness" for the multitude of everyday chores and situations, which take just a short time to complete. Such chores and situations do not carry much moral energy in them. Therefore, although totalizm recommends to complete them "morally", in order to obey moral laws, simultaneously it advices not to be too concerned, that other people who are also involved in them, may not obey moral laws as pedantically as we do. So, these other people, through their immoral responses to our moral behaviour, may spoil results of these chores and situations. But still all is OK, because these chores do not carry much moral energy. For this reason, the concept of totaliztic good deeds is developed for the idealistic assumption that "we live in a perfect world", and therefore in doing totaliztic good deeds we do not need to be concerned too much about the immorality of other people. The situation drastically changes, when we are to complete works, which require hours and hours of heavy labour. Such heavy works carry a lot of moral energy, and therefore we would not wish other immoral people spoil our results, and thus waste our efforts. Therefore we would like to complete such laborious works in a pedantically "moral" manner, without taking any idealistic assumptions, so that moral energy, which represents an outcome of these works, is not wasted by immoral altitudes of other people. Therefore in this chapter we introduce a new concept of the totaliztic "moral work". A totaliztic moral work is to be defined as a "every laborious and time consuming totaliztic good deed, which carries a significant amount of moral energy, and which is carried out in the pedantically moral manner, so that the immoral outsiders are not able to spoil the outcomes, and therefore the entire moral energy, which this work generates, serves to the benefit of the person which completes this work". The above definition reveals that a moral work is a special category of a very laborious totaliztic good deed. It includes only activities which involve a lot of moral energy, and therefore which need to be done in a very careful and pedantic manner. (Typical totaliztic good deeds always concern chores or situations which involve a little of time and a little of moral energy, and therefore which are completed without too much concern about immoral contributions of other people, which could spoil their effects.) Therefore in the completion of moral work we drop the previous idealistic assumption about living in a perfect world. We accept for it, the realities of being surrounded with immoral people. Of course, dropping the idealistic assumption makes everything more complicated. This section is to systematically explain all issues and complications involved in completing a moral work. Because the explanations are carried out in a systematic manner, the conditions that we need to fulfil, in order for our work becomes a "moral work", are explained only close to the end of this section. An opposite of a moral work, is an immoral work. A totaliztic immoral work is defined as "every laborious and time consuming work, which reduces a lot of moral energy in the doer". For example, an immoral work is every work, which originally was intended to be a moral work, but which went wrong for some reasons. Also an immoral work is every laborious and time consuming totaliztic sin (e.g. slavery, sacrifice, or self-destruction), especially if it is done for our job, as the source of our income. According to totalizm, doing immoral work represents a disobedience of moral laws, and therefore it should not be done willingly. However, totalizm recognizes also, that in the present philosophical climate of the prevailing parasitism, it is almost impossible to completely avoid doing immoral work. For example, the majority of present immoral employers force their employees to do immoral work, so currently many people is forced to do immoral work simply to survive. For this reason, totalizm states that it is

7 JE-2 OK to temporally do immoral work for important reasons, however, while doing it a totalizt should: (1) be aware that what he/she is doing, actually represents an immoral work, (2) he/she takes steps which in future prevents this particular work to be forced upon him/her, or upon other people, (3) he/she should compensate the destructive effects of doing such an immoral work, by voluntarily doing some other moral work of his/her own choice, which neutralizes the damage. In the further parts of this section an information is provided, which helps to recognize an immoral work, and helps to distinguish it from a moral work. Otherwise to totaliztic good deeds, which concentrate mainly on our own activities, and do not take deeply into consideration the morality of other people involved, moral work is very pedantic about influences of immoral outsiders involved. The main rule of moral work say, that since the doer puts a lot of effort and motivation to complete a moral work, he/she should pay a special attention to immoral outsiders, who may spoil the outcome of his/her work. Therefore, the last two subsections of this chapter are explaining in great details how we should deal with the issue of such immoral outsiders and their spoiling influences. Examples of steps, which totalizm recommends to be taken in order to prevent influence of immoral outsiders on the outcome of our laborious efforts, include: (1) To complete all our moral works fully anonymously, without the knowledge of other people, and if possible also out of the sight of other people. If outsiders know, what our activities are for, then with their jealous minds they may spoil the results. When such immoral outsiders are able to see us in action, they are also able to spoil the outcomes by their telepathic influences. (2) To increase our anonymity at the workplace as much as we can. For example, we could wear identical uniforms, avoid features which make us distinct, put barriers and screens around us, etc. If outside observers are unable to see individual people in us, they are also unable to spoil outcomes of our actions. (3) The supplementing of our physical efforts with powerful idealistic motivations. For example, we should not just perform a work, but strongly believe that we do it for the good of other people, for humanity, further generations, that we do it in the most effective, fast and modern way we can, that in the work we utilize all our knowledge and all the technology which is in our disposal, etc. If we manage to complete moral work in a proper manner, it is capable to significantly increase our moral energy. In turn via the increase of this moral energy, we gradually are earning the most spectacular reward of totalizm, namely the totaliztic nirvana. Therefore this section also deals with all issues involved in nirvana. A state of "totaliztic nirvana" is a phenomenon of permanent, dynamic, and overpermeating happiness which is overwhelming every person in each case when the coefficient of moral saturation "µ" for this person exceeds the critical value which in subsection OA1.6.3 is called the "threshold of nirvana". Explaining this in other words, if a given person leads his/her life according to the recommendations of totalizm, then this person continually increases the amount of moral energy that is accumulated in his/her body. At some stage the amount of moral energy starts to exceed the value which I determined as amounting to around µ nirvana =0.6 (this means that a given person saturates his/her body to around 60% of his/her total capacity for moral energy "E max "). In this moment such a person, sometimes completely unexpectedly to himself/herself, starts to feel dynamically bursting from inside, the feeling of enormously powerful happiness, which is called the totaliztic nirvana. At this stage it is necessary to realize that the totaliztic nirvana is a phenomenon which totalizm describes in a mathematical manner. According to totalizm, such a nirvana is an outcome of a rapid flow of moral energy through the human body. For example, it could be compared to the action of the Joule's law in the electrical heating (i.e. to the law discovered in 1841 by James Prescott Joule, and stating that P=RI 2 ), which manifests itself during a rapid flow of electrical energy through conductive materials. As such, nirvana obeys various laws that are already known to us from other disciplines which investigate flows of energies. These laws are expressed the most clearly in the mathematical form. Therefore, independently from

8 JE-3 the verbal descriptions of nirvana, this section also includes mathematical descriptions of this phenomenon (i.e. equations). Such mathematical descriptions cannot be completely separated from the verbal descriptions. But in order to not discourage to totalizm all these people who are oriented towards humanism rather then towards mathematics, a separate chapter G deals with all concepts which are forming the mathematical and quantitative fundamentals of totalizm. These mathematics and science like concepts, are separated from totalizm, and formed into a new branch of knowledge which is called here the "totaliztic mechanics", and which is presented in a different chapter G. Because the totaliztic nirvana displays such a mathematical and quantitative character, in fact it represents one of the basic phenomena of totaliztic mechanics, which also could be presented in chapter G. However, because this nirvana has an enormous meaning for everyday practising of totalizm (after all, it represents the highest possible reward which can be awarded to a totalizt), and also because this nirvana still remains unknown to the majority of people, I decided to include the descriptions of this phenomenon into the chapter which concerns applications of totalizm in our everyday life. Simultaneously, for these readers who do not like equations and mathematical descriptions, I would suggest to simply skip through them and to concentrate only on the verbal descriptions of whatever this section is trying to convey to them. Out of all concepts, units, and definitions, which are combined into the totaliztic mechanics and described in chapter G, the highest meaning for the understanding of the totaliztic nirvana has the concept of the "coefficient of the moral saturation" (µ), introduced in subsection OA1.6.1, and expressed by the equation (1B6.1): "µ=e/e max ". The coefficient of moral saturation (µ) is defined as the ratio of moral energy (E) that someone managed to accumulate in a given moment of time, to the moral capacity (E max ) of this person (means to the maximal amount "E max " of moral energy that this person could possibly accumulate in circumstances that this person currently lives in). If we would like to illustrate for ourselves what "µ" is, then we could understand it as a kind of pressure under which we compress in ourselves this ideally elastic moral energy. If this coefficient takes the value "µ=0", practically this means that the pressure of moral energy in a given person drops down to the zero level of moral vacuum of the nature that surround us (note that according to laws that rule the behaviour of energy, such a zero-level vacuum sucks moral energy from everything that surrounds it). In turn when this coefficient takes the value "µ=1", this corresponds to the accomplishing the highest pressure of moral energy that is possible to be accomplished by a human being (note that according to laws that rule the flows of energies, in case of accomplishing so high pressure of energy, moral energy will tend to escape fast to everything that surrounds such a person). As this is going to be explained in the further parts of this section, for myself the moral capacity "E max " amounts to around E max =2000 [hps], while at the time of writing this subsection (in 2001) my µ was at the level of around µ=0.4 (the reason is that around the time of writing this subsection I was living permanently in harsh moral realities of New Zealand, where people are not very supportive to anyone who wishes to lead a totaliztic life, and thus where it is extremely difficult to maintain a high level of moral energy). However, in 1998, i.e. at the time when I was preparing the original descriptions of the totaliztic nirvana that are repeated in this section, I was living in serene Sarawak of Borneo, surrounded by close to nature, positive people, and thus my coefficient of moral saturation was at the level of around µ nirvana =0.6 (thus my moral energy "E" was at the level of around E=1200 [hps] at that particular time). This means that whatever I am stating here, it represents the "first hand" knowledge, as I experienced myself all the phenomena that I am describing in the subsections that follow. JE1. How the totaliztic nirvana could be described In case when the amount of someone's moral energy is below the "nirvana threshold" described here (in present days, this is a normal situation), then the feeling of happiness that

9 JE-4 such a person experiences is impermanent, and arrives for a very short time only. As the reader probably observed this in his/her own life, in such a situation a short-term happiness may arrive only in an impulsive manner, in the result of some outside, positive stimulus. For example, in individual people it can shortly appear after they buy for themselves something they were striving for a long time, after they accomplished a great success in something, when they spend a time with someone they love, etc. The feeling of happiness that we experience in such situations is very short-living and impulsive, it appears only for the duration of a given stimuli, and can be easy deafen by any negative stimuli that can appear at that time. The lower someone's moral energy, the more powerful positive stimuli is needed to cause a transient feeling of happiness, and the easier this feeling can be deafen by some outside, negative stimuli. The totaliztic nirvana differs from such casual, impulsive happiness. It provides a permanent feeling of happiness. It also allows to purposely earn this feeling (means, it allows to take the control over this feeling, instead of leaving this control to other people, or to random life events). The state of totaliztic nirvana, which is accomplished after the exceeding the nirvana threshold, is enormously important for the philosophy of totalizm. The accomplishment of this state is an extremely attractive reward that is awarded to those people who are following the path of totalizm (i.e. the path of obedience of moral laws that are established by the universal intellect). This reward causes, that the totaliztic path, although difficult, in the final result is endlessly more rewarding, than the opposite to it, easy path of following the line of the least intellectual resistance, which is representative to all "parasitic" philosophies that currently dominate our planet. I feel extremely privileged that I was granted the honour to be the first person on Earth who experienced the deliberately earned totaliztic nirvana. I also understand that from this honour an important obligation emerges, to describe thoroughly this wonderful state for the benefit of other totalizts, and thus to open it for all these people who also decide to knowingly earn it. So herewith I am presenting my descriptions. Because of the existence of the "nirvana threshold" (i.e. such a value of the µ coefficient that fulfils the condition µ > µ nirvana and that makes a given totalizt permanently and intensely happy), one of the basic obligations of the totalizm is to equip every interested person with a clear information how to accomplish nirvana. This gives a chance to the adherers of totalizm to introduce a permanent happiness to their lives. Furthermore, totalizm must also introduce the information, that there is such a thing as a totaliztic nirvana, and also an information as to how identify the moment when someone accomplishes a nirvana. The reason is that science to-date is completely ignorant about this phenomenon, and the majority of all these that are specialising themselves in psychology, in behaviours of crowds, or in ethics, probably for a long time are not going to know that in order to accomplish a nirvana one does not need to know Buddhism, or to arrive to heaven. The information about the existence of nirvana may prevent the situation in future, that a person who for the first time and completely unexpectedly experiences a totaliztic nirvana initially panics (as this was the case with myself), because is not able to understand why unexpectedly he/she is overwhelmed by such a huge tide of permanent happiness, why this happiness seems to arrive from nowhere and without any known stimuli, and why this strange happiness appears in the place, circumstances, and situation, where according to a stereotype believes we rather should be unhappy. For example, when I was earning my totaliztic nirvana, I knew that every totalizt must always increase his/her moral energy, so I deliberately strived to attain such an increase. But I did not know that there is such thing as nirvana, which awaits for those who increase their energy above the level of µ=0.6. Thus, now I recall with a laughter, that when completely unexpectedly for myself, I rapidly experienced this overwhelming feeling of permanent happiness for the first time, but I still did not know what it means, and also when this feeling stayed with me permanently for a few subsequent months, at some stage I started to panic. I began to worry that perhaps it may be a symptom of some unknown tropical illness. After all, there is plenty of strange illnesses in the tropical Island of Borneo at which I was living at that

10 JE-5 time. I knew that in Africa there is a tropical illness of sleepiness (caused by the "tsetse fly"), the symptoms of which include an uncontrollable sleepiness. Therefore, I was not able to exclude the possibility that in Borneo there could also be another tropical illness, which makes us uncontrollably happy (the bacteria, or a virus, which would cause such an illness, would be worth millions on the black market of narcotics!). Now, when we finally learned what is the totaliztic nirvana, and how to accomplish it, we can formulate a recommendation of totalizm, which describes the manner we can exceed the "nirvana threshold" and accomplish the totaliztic nirvana. This recommendation turns to be extremely simple. It says: "continually increase the amount of moral energy in any wise way that lies in your capabilities". In the above recommendation it is important to notice the word "wise". This is because for the final success in lifting the amount of our moral energy above the level of the "nirvana threshold", it is not enough to generate totaliztic good deeds thoughtlessly like a robot (as this is done with rosary), but it is necessary to complete "moral work" which requires putting into it not only a significant amount of physical effort, but also appropriate amount of the intellectual effort, feelings, motivations, etc. Therefore, whatever moral work we decide to do in order to accomplish the totaliztic nirvana, we need to invest into it the entire dose of physical feelings that we can afford, the full motivation capabilities that we can generate, and the entire knowledge of totalizm that we managed to gather. Furthermore, we need to start selecting and doing purposely such totaliztic moral works, that generate the highest amount of moral energy (for details see descriptions after the equation (2JE8) near the end of subsection JE8), and also we need to appropriately shape our motivations. For specific recommendations as how to accomplish this, see subsection JE9. In turn, the moment when someone exceeds the nirvana threshold and accomplishes the permanent nirvana, is extremely easy to notice - of course if someone is familiar with the content of this section. This is because as from that moment this someone is going to be stunt by the powerful explosion of an overwhelming feeling of happiness, which flows from inward towards outward, and which seems to stay for good (of course, assuming that after accomplishing nirvana, this person does not stop to continue the totaliztic way of living, and to systematically generate moral energy). This feeling of happiness intensifies even more, if a given person further increases his/her coefficient "µ" above the threshold value of "µ nirvana ". After one achieves the value of around µ=0.7, he/she starts to have an impression that from inside of himself/herself, a powerful waterfall "Niagara" of the bubbly, swirling, roaring happiness is gushing. This waterfall induces such an indescribable feeling of happiness, that it tries to tear apart and carry with it every single cell of someone's body. The stunning feeling of happiness that someone experiences in such a case is impossible to overlook, and if only someone knows what it means, this person for sure is going to notice it! The totaliztic nirvana, similarly to all other forms of nirvana, after it is accomplished, it does not last endlessly just on its own, but it needs to constantly be earned. The reason is, that it during a nirvana we are dispersing a significant amount of the moral energy every day (i.e. we disperse around e= 3 [hps] per each day). Therefore, to maintain the nirvana state, we need to constantly replenish moral energy that we lost. Therefore, if someone who accomplished nirvana, "rests on laurels", and stops further efforts to replenish moral energy that he/she looses everyday, or replenishes this energy but in amounts which are insufficient to cover for everyday losses, then such a person with the elapse of time looses his/her nirvana. Therefore, in order to keep ourselves in the state of totaliztic nirvana for a long time, it is necessary to continually put effort into our life according to principles of totalizm, and thus continually replenishing the amount of our moral energy - as described in subsections JE8 and JE9. JE2. The description of sensations experienced during the totaliztic nirvana

11 JE-6 It appears that I am the first person who earned a nirvana through a deliberate increase of moral energy. Probably I am also one of these rare Europeans with the gift of technical thinking, who actually managed to experienced such an earned nirvana. This imposes certain obligations. After all, before totalizm was formulated, old ways of accomplishing nirvana through meditations, or through leading a saintly life, were very difficult to fulfil, and completely without clear guidelines, not mentioning the fact that previously there was no knowledge available which informed people how to recognize it when the nirvana finally arrives to them. In addition to this, accomplishing a nirvana runs against present philosophies of life, which are oriented towards parasitism and which emphasize the importance of material gains more then spiritual achievements. Therefore, I believe that I have the obligation to describe how one exactly feels when accomplishes the state of nirvana. Here is my description of the totaliztic nirvana. Although this description comes from the "first hand", it is still very crude and approximate, simply because the totaliztic nirvana is so extraordinary, heavenly, and indefinable, that someone needs really to experience it for himself/herself to know what it is about. Starting my descriptions from the comparison of investments to results, I must certify that the success of the final accomplishing the totaliztic nirvana is definitely worth going through the tough effort of earning it. The state of the permanent happiness that one experiences after reaching such a nirvana is impossible to simulate with anything, or compare to anything. After my personal experiencing how the totaliztic nirvana feels like, now I understand why in Buddhism the accomplishing a state of "nirvana" represents a chief goal for all efforts, and also a final purpose of all activities. It is really wonderful that totalizm found the effective key, which allows normal people to accomplish nirvana in a much easier, more practical, and socially more useful manner then meditations, and that due to this key now nirvana is opened for everyone who wishes to earn it. The totaliztic nirvana is experienced as an extremely intensive feeling of internal happiness, which is dynamically oozing from inside of us, to outside. It gives literally an impression, as if someone is being ripped apart by happiness - or as if somewhere inside of us there are "valves" from which some invisible happy energy is gushing out. By trying to escape from our body, this energy seems to blow and tear the body apart. If I would like to describe more accurately these "valves", then after careful "listening" into inside of me when I was experiencing my nirvana, I could clearly feel in my own body several definite points (chakras), from which this happy energy was gushing. In my own example, the most large and the most clear of these valves is located somewhere on the back, or to be more precise at the lung side of the spine, at the height of the lower ends of my shoulder blades. The feeling of happiness that is oozing from it, is literally blowing my breath from inside. It provides me with a kind of feelings which we experience when with a dry body we rapidly submerge into pleasantly heated water - although the rapid submerging into the warm water belongs to the sensation of a pleasant blocking of the breath, while the nirvana gives me the sensation of a pleasant blowing out the breath. Furthermore, the touch of pleasantly warmed water is not comparable with the pleasant flow of happy energy of nirvana through every single cell of my body. The second large valve (chakram) in my body, is attached to my spine near the abdomen, at the height of the upper end of my hip bones. From this one, a very pleasant sensation is spreading through the whole of my body, which resembles a kind of satisfaction and contentment which is distantly similar to that one which I would feel, if after a long starvation and thirst I received a wonderful food and drink. Of course, it is not comparable with any food and drink. The next two very strong such valves, from which two very strong streams of happiness are oozing, are located like in the centres of my thigh bones (pointed to the front), between my knee and my hip. The sensation that is gushing from it is also different, because it roughly could be compared with the pleasure that radiates from our legs when after a very long and tiring march in a hot climate, we spread our body and rest in shade on something very soft and adjustable. In addition to the above, in my body I can clearly distinguish several further such "valves", from each one of which some kind of an extremely pleasant sensation is

12 JE-7 gushing. The sensation produced by each one of these valves differs from sensation produced by other such valves, but it "melts" together with other feelings in a kind of like a symphony of happiness which is blowing apart my body. For example, I can clearly sense such valves of the gushing happiness in the inner (throat) part of my spine at the base of my neck, at the outside ends of the shoulder bones at their back parts, in the frontal side of my upper arm bones, between my elbow and shoulder, in centres of my hands at their outer side, and also in several other places. (One observation I made afterwards, is that when Christians made a cross sign during prayers, they always mechanically touch four points on their body, which represent the outlets from four such their "valves" - see also subsection I5.3.) The sensation of happiness that is gushing from all these spots is very permanent and it stays with me all the time. Practically it is oozing and blowing me apart continually, no matter what I am doing. I feel it when I am sitting, walking, working, talking with someone, shopping, driving in a bus, etc. The only time when the brain does not register it, is during my sleep. At the time when I was writing these descriptions I was already experiencing it continually for around half a year. Only sometimes for a very short period it was deafen by some rapid problems or sorrows that I experienced, but immediately when these negative stimulus diminished, the feeling of this overwhelming happiness was returning to me. The intensity of this feeling is not constant, and it changes relatively fast, depending on the temporary fluctuation of my moral energy. Therefore, when I needed to spend some time on activities which were strongly reducing my moral energy, e.g. on teaching my students, pulling something out of bureaucrats, running around, standing in queues or in offices, etc., at the end I clearly felt the significant drop down in the intensity of the sensation. In turn, if I did something that intensively increased my moral energy, then the feeling of this happiness immediately was increasing in the intensity. For example, I noted that if I personally made and post altruistically (for free) to people who waited for them, a series of around 20 copies of my monograph [1/2] (in 7 volumes), which I was distributing at that time, I was magnifying the intensity of this feeling by multiplier of 2. (Note that making and sending 20 copies of my monograph [1/2] was an enormous totaliztic effort, motivated by the will to increase moral energy of other people by stimulating their minds.) The permanent sensation of happiness after finishing this task, was twice as strong as the initial feeling of the swift river of happiness that was flowing through my body initially (I actually was experiencing this like a swift river transformed into the roaring waterfall "Niagara"). Because in present times, the life supplies us with much more occasion when our moral energy is reduced, then situations when our moral energy is generated, only the intended and purposely designed totaliztic moral work is able to induce nirvana. In my own case nirvana arrived only because I continually and purposely generated moral energy for a long time. However, my observations how fast it is diminishing immediately after for some reasons I needed to stop my generation of moral energy, indicates that it requires a continual and very devoted effort to keep it all the time. Nirvana is the most wonderful reward that a person can receive for leading a moral, wise, agreeable with the laws of the universe, active, and useful life. If I would to compare it illustratively to something that yields similarly intensive and pleasant sensations, the only phenomenon which roughly could be comparable to totaliztic nirvana, are sexual experiences: totaliztic nirvana is felt approximately like a sexual orgasm which lasts infinitively long. However, there is a significant difference between the character of sensations which are bursting in an impulse during a sexual orgasm, and the permanent feeling of happiness which originates from the nirvana. An orgasm has sensual attributes, and can be defined more as a powerful pleasure, than as happiness. In turn the totaliztic nirvana has a decisively spiritual character, and definitely is a happiness. In order to provide here an illustrative comparison of the happiness and a powerful feeling of pleasure, let us consider a situation that we are deeply and secretly in love with someone, and one day the object of our dreams told us something very nice on a neutral topic, while the next time this object sensually stroked us. Both sensations that we would experience on these occasions would be very similar to themselves, and the person who would experience them, most probably would both describe as a feeling

13 JE-8 of happiness. However, the first one (nice words) would have the more spiritual character, and in fact would belong to the category of happiness, while the second one (stroking) - the sensual character, and it would belong more to a strong pleasure, than to a happiness (although the border between these two is rather blending). At the end of this report about how one feels the totaliztic nirvana, I should answer one possible question: is it worth all the effort? Well, myself I am rather a non-typical case, as I would still live according to totalizm, even if the nirvana would not exist at all. This is because I am limitlessly convinced about the correctness of this philosophy. After all, at the time when the nirvana arrived to me, I had no idea that a nirvana can be earned with the use of totalizm. I finally recognized it, and named it, only after around a half of year since it arrived. During this first half of year, I was constantly surprised, and constantly wondering about the reasons why I am experiencing this strange feeling of permanent happiness. But if now someone asks me about my personal opinion, as to whether it is worth to undertake the effort of living according to the recommendations of totalizm, to accomplish the nirvana, I would answer: even if totalizm offers nothing else apart of nirvana, I still would not be able to live even a single day when I would not do something to earn it. JE3. Mechanism which causes the totaliztic nirvana to happen By subjecting to continuous scrutiny the sensations of nirvana that I experienced, and also by careful "listening" what happens inside of myself, I arrived to an illustrative explanation what is the mechanism of causing the nirvana. Therefore, this subsection describes conclusions about this mechanism. But I would like to make a reservation that my descriptions represent only an initial step to the working out this explanation, which is based on rather sparse data, and that perhaps further research may require these explanations to be further improved. According to my explanation, moral energy that is accumulated in our counter-material body, can be compared to an ideally elastic gas (i.e. the "oxygen for our spirit" - means the "oxygen for our counter-body"). Our counter-material body could be compared to a rubber tube, or an elastic rubber container, which is to store our moral energy resources. This tube or container has several "safety valves" (in Eastern religions, and in occultism, these "safety valves" usually are called "chakras", while this monograph calls them "counter-organs" - see subsection I5.3), the outlets from which are placed inside of our physical body - means within the volume of our body. In turn the value of the coefficient of moral saturation "µ" could be illustratively compared to the "pressure" under which this perfectly elastic moral energy is compressed in that "rubber tube" of our counter-material body. If, in the effect of doing a totaliztic moral work, we accumulate moral energy in our counter-material body, the pressure "µ" of this moral energy is growing. As this pressure is growing, also the escape of moral energy back to our physical body occurring mainly because our feelings let it out back through these numerous valves/chakras, is increasing - see subsection I5.5. But if we compress our moral energy much faster then it manages to decompress through these valves/chakras, the pressure "µ" of moral energy is constantly raising. When the pressure "µ" exceeds the threshold value "µ>µ nirvana ", then this pressure causes the opening of the internal "safety valves" ("chakras"), and moral energy starts to decompress and pour into the interior of our body. In turn this decompression and flowing of moral energy through the volume of our body, causes all these pleasurable sensations of "being blown apart by a dynamic flow of happiness". The above explanations reveal, that the mechanism of this phenomenon could be defined in the following manner: "the totaliztic nirvana is a surge of moral energy, caused by the high pressure of this energy, and occurring through chakras located in our body and directed towards the volume of this body; this surge induces a whole array of

14 JE-9 extremely pleasurable sensations type happiness, which dynamically blow our body apart". At this point it is worth to add, that the above mechanism of the operation of totaliztic nirvana was identified still during times when I was experiencing this nirvana. But it took me next three years of analyses, investigations, and putting facts together, before at the beginning of 2001 I realised, that exactly the same mechanism lies ot the foundations of all other feelings and emotions experienced by people. All feelings which people experience, in reality are sensations which are induced when the moral energy flows from counter-body to physical body. Thus, by identifying the mechanism of nirvana in 1998, three years alter I was also able to work out and describe the mechanism of experiencing all other feelings - which (the mechanism) is presented in subsection I5.5 from volume 5 of this monograph. Emphasised here should be the fact, that previously humanity remained in a complete darkness as to what actually our feelings are, and only descriptions from subsection I5.5 (also summarised in subsection JA7.1) explain exactly what causes the appearance of feelings and what is mechanism inducing feelings' sensations. JE4. Three different types of nirvana When I experienced the totaliztic nirvana, and when I was able to recognize the unique feeling of happiness that this nirvana is accompanied by, I realized that ones in my life I unknowingly had the occasion of being affected by all these sensations. This was in At that time I was a student of the Technical University of Wroclaw, Poland. In that historic year, mass demonstrations, which were protesting against the despotic rules of a communistic dictator of Poland from that period, a person named Władysław Gomułka ( ), were held at my university. Although these demonstrations were squashed, and Gomułka was deprived power only two years later by another communistic dictator named Edward Gierek, still for a significant number of participants of these demonstrations, including myself, they were the source of a non-forgettable experience of the "nirvana of crowd", that lasted for several hours. Of course, because there was a general lack of knowledge what it all means, most probably no participant of that demonstration actually had an idea that he/she is just experiencing the "nirvana of crowd". Therefore it took totalizm to identify, name, and to theoretically explain the sensations of a group happiness, which were experienced by that crowd. That particular nirvana appeared in the moment, when patriotically motivated crowd of students, packed tightly into the main hall at the Technical University of Wroclaw, like sardines in a tin, was listening to representatives from various factories in Wroclaw (PaFaWag, Archimedes, Fadroma, etc.), who delivered to the leaders of the demonstrations financial donations to support the cause, and simultaneously were giving the fiery speeches full of patriotism, high-flying ideas, and ordinary human solidarity. During these speeches, moral energy of the crowd was growing rapidly, and in a certain moment it reached the threshold of nirvana. Some people started to cry out of happiness, others started to scream like in a hysteria, many simply were so shocked, that were petrified and unable to move, and almost everyone loosed control over what was happening. The demonstration transformed into a havoc of the patriotic nirvana. What happened then, it is difficult to describe, and it simply must be experienced to be understood. If for example, there would be a need for a volunteer, who for the good of the crowd would need to experience an instant and torturous death, then at that particular moment of time almost everyone who reached the state of nirvana would volunteer to die without a smallest regret, and without a smallest delay. The memory of that particular patriotic event, proved later to be extremely useful for working out, and describing, different mechanisms which cause various types of nirvana. (According to totalizm, in our life nothing happens just by a chance, and everything that we experience is carefully designed, carries a deep meaning, and has an important purpose.

15 JE-10 Therefore, I believe, this patriotic experience was a part of the comprehensive preparation to complete my mission on Earth.) Only as late as during the stage of theoretical analyses of the nirvana phenomenon, I also realized that a distantly similar to the powerful feeling that one experiences during nirvana, is a kind of weak feeling of happiness which appears when someone is under the powerful influence of alcohol, or drugs. Unfortunately, the weak and distorted feeling of happiness which is appearing after a large dose of alcohol or drugs, is a very miserable substitute for the powerful and clear feelings experienced during the nirvana. Differences between them include: (1) alcohol or drug feeling is much weaker (i.e. I would estimate it at the level of only around 10% of the feeling experienced during the initial stage of nirvana), and (2) alcohol or drug feeling is distorted by the chemical poisoning of our senses in the brain. This distortion of the feelings by poisoned senses in the brain caused that for a long time I was unable to recognize that there is some reminiscence between feelings originating from these two different sources, and therefore for a long time I was unaware that the mechanism of "feeling high" after taking alcohol or drugs, works on a similar principle as mechanism of nirvana. But shortly before writing this monograph I linked these two separate feelings together, and worked out the mechanism of a "drug simulation of nirvana" that I am describing below. This mechanism reveals that the fate and experiences of alcoholics and drug addicts are also controlled by moral energy, and are related to nirvana and to the downhill philosophical lifecycle explained in subsection OA1.2. As my experiences and theoretical deductions revealed, from the point of view of the mechanism which induces a nirvana, there are three basic categories of this phenomenon. The first of these can be called an "earned nirvana", the second - a "drug simulation of nirvana", whereas the third one - a "resonance nirvana". A good example of an "earned nirvana", can be the totaliztic nirvana described before. The attributes which are characteristic for every earned nirvana include: (a) that the arrival of this nirvana is accomplished through a hard and long effort of doing numerous activities of a totaliztic moral work type, which gradually increase (pile-up) moral energy in the subject, (b) that it is very long-lasting, for example people who keep up with continuous doing totaliztic moral works, may keep experiencing such an earned nirvana continually for months, years, an even the whole life, and (c) that there is no limit for the maximal level of intensity of sensations that a subject may experience - i.e. someone devoted to doing totaliztic moral works can intensify this nirvana to so high level that the sensation of happiness may literally blow him/her apart and that this sensation is able to deafen practically all other sensations, most probably including even the strongest pain and suffering. Furthermore, the feeling of happiness which is the outcome of the earned nirvana, was paid for with the huge effort and labour (and therefore morally "earned") long before the sensation appeared. Therefore this sensation is not going to be followed by various unpleasant consequences which would be required to fulfil the moral law that "everything in our life must be earned" (see subsection I4.1.1). The second category of a nirvana-like state, which can be called a "drug simulation of nirvana", is easy to explain on the basis of our knowledge of the mechanism which causes "earned nirvana". To cause a drug nirvana to appear, a special chemical substance needs to be used, which somehow opens one of the "valves" (chakrams) that keep our moral energy inside of us. This substance is simply one of numerous known drugs ("narcotics") or alcohol. After a given "valve" is open, our moral energy compressed inside of us, is rushing out through the body, in a manner similar as this happens in an earned nirvana. However, this rush is much more limited, because a given drug opens only one of numerous valves, and also because the pressure of moral energy inside of us is much lower then during an earned nirvana. In turn this rush of moral energy through our body, causes a pleasurable sensation of "getting high". The much richer bouquet of this sensation is experienced during an earned nirvana. But if it is accomplished in a chemical manner, by the use of drugs, only a much poorer and distorted version of this sensation is experienced. In addition to the fact that sensations are much weaker because they originate from one chakram only and because the

16 JE-11 pressure of moral energy is lower, they are also heavily distorted by the action of chemicals at our senses. Therefore a drug simulation of nirvana is only a miserable substitute to a real, earned nirvana. Furthermore, unfortunately for the drug users, each opening of their "valves" causes the rapid depletion of their moral energy. So drug users are getting high, but simultaneously they are rapidly loosing their moral energy. Because they usually are not replenishing this energy equally fast as they are letting it out, their reserves of moral energy is disappearing rapidly, thus having two consequences: (1) they need to use increasingly larger doses of drugs to get high, and (2) they are fast approaching the level of µ=0 which causes their moral suffocation and death (proceeded by all signs of moral suffocation, such as depression, destructiveness, etc. - see descriptions from subsection OA1.6.3). A drug simulation of nirvana represents a totaliztic sin of self-destruction in the most pure form, as it rapidly, and very intensively, reduces moral energy of the sinner. Totalizm forbids even trying to accomplish the state of a drug simulation of nirvana, because this state runs sharply against all moral laws, and thus it always brings a severe moral punishment. One of numerous examples of the third category of nirvana, i.e. a "resonance nirvana", is the "nirvana of crowd" described before. It appears when a positively motivated crowd of people boosts its own moral energy via a principle of resonance. From the "taste" point of view, the sensations of happiness that such a resonance nirvana provides, are almost identical to sensations generated by the earned nirvana. The only differences between these two boil down to: (a) mechanism that causes this sensation of happiness to appear (this mechanism is going to be described in a next paragraph), (b) the intensity of the feeling of happiness (in a resonance nirvana, for the reasons described later, the level of happiness being reached, is limited by the mechanism itself, and therefore much lower then in the totaliztic nirvana; for example in my own case it was around 3 times lower then during the peak period of my totaliztic nirvana), and (c) the length of the period one experiences these feelings (because of the lack of a continuous supply of moral energy, the resonance nirvana usually ceases immediately after the crowd, which caused it, goes home). Furthermore, the resonance nirvana appears without previous earning it. Therefore according to the moral law "of earning everything" (which is described in subsection I4.1.1), the bill for this phenomenon is going to be given later. This practically means that living through this nirvana is connected with some negative consequences, which later are to pest the subject. The mechanism of resonance nirvana, which causes it to appear, is based on a phenomenon, which amongst scientists that specialize in control systems, and also amongst automation engineers, is known under the name of a "positive feedback". Such a feedback is formed by a second segment of the equation that is described in subsection JE8, namely equation (2JE8): E = FS + Ση(µ/µ r )f r s r. An example taken from our everyday life, which illustrates this mechanism, is the feedback which appears in the electronic acoustic systems, that are composed of a microphone, which via an amplifier is connected to one or more loud speakers. When the microphone receives some kind of a squeaky signal, the amplifier enlarges it and forwards to loud speakers, which via an air send it back to the microphone, which after receiving and amplifying forwards it back to loud speakers, and so on. In the final result, if by some chance such an electronic acoustic system is so tuned, that the rate of amplification exceeds the dumping capabilities of the hall, then it goes into a kind of very squeaky tone of the sound feedback, which probably is very well known to every reader. The characteristic properties of this squeaky tone include: (1) it has a build-in upper limit (perhaps the reader noted that after such a vocal feedback, the intensity of the noise always stabilises on a specific level, above which a given combination of parameters is unable to go), (2) to accomplish this feedback, it is necessary that a resonance system does exist, which is composed of at least of two components (i.e. a loud speaker and a microphone), which exchange the signal in a closed circuit that uses two different channels (e.g. it is send electrically from a microphone to a speaker, and then send vocally from a speaker back to a microphone), and (3) that at least one of these two channels includes an amplifier, the ratio of amplifying of which is exceeding the damping capability of the whole system.

17 JE-12 In exactly the same manner as this was in the above system of a microphone and a loud speaker, a resonance nirvana is formed in a crowd of people. For example, if a group of people of over critical mass (the mass of this crowd, means the number of people who are participating in it, is an equivalent to the amplifying ratio in an electronic system) gathers together in order to carry out some highly motivated act (e.g. to fight against oppression and injustice), then according to equation (2JE8) in some of these people an impulse of the product (F) and motivation (S) is generated. This in turn causes the telepathic sending this impulse to minds of other people in the crowd, who opened their counter-material bodies to the arrival of such a telepathic signal. In the result these people generate their receiving dose of moral energy, which is resulting from the second segment of the equation (2JE8), namely from the segment E r =Ση(µ/µ r )f r s r. Then, this receiving dose of moral energy becomes the sending signal, which is forwarded to minds of other people, who then become the receivers and generate their own receiving doze of moral energy E r =Ση(µ/µ r )f r s r, etc., etc., the signal is rapidly growing. In the final result, in such a crowd which telepathically stimulates itself, the product of feeling (F) and motivation (S) is rapidly growing, thus causing in a significant proportion of participants the fast increase of the resultant moral energy (E). Therefore, in a relatively short time (of minutes), this moral energy starts to exceed the nirvana threshold, and the telepathically open participants of a given crowd are rapidly, and almost simultaneously, achieving a state of nirvana. Of course, in order to experience such a nirvana, a given participant of the crowd must fulfil several conditions. For example he/she must: 1. Completely open his/her counter-body for the incoming telepathic signal, so that the coefficient (η) in equation (2JE8) starts to reach the value of almost η=1 (i.e. he/she is not allowed to block this signal out by some cultivated inside, negative altitude, or anger). 2. In the reply to the incoming telepathic signal he/she must generate his own positive product of the feeling (f r ) and motivation (s r ) - i.e. this participant may not stay in the crowd passively, and not to share emotions of the rest of crowd, but must response to whatever happens around himself/herself. 3. He/she emits his/her own telepathic signal, which is well synchronised with the signal of the whole crowd, and therefore which is added to energy formed by the rest of the crowd (this means that practically a given participant must do whatever the rest of the crowd is doing, because if he/she starts to do his/her own things, then he/she will fall out of the synchronization, and becomes unable to reciprocate). Because not every participant of a crowd is able to fulfil all these conditions, therefore in every crowd which accomplishes a nirvana, always there is some percent of individuals who had not reached this pleasurable state. The generation of a resonance nirvana does not need to be carried out with only patriotic occasions, but practically it can be accomplished with any positive feelings and motivations that are capable of the generation of moral energy through the second segment of equation (2JE8). This means that they could be feelings and motivations generated for example: by listening to some kind of music that moves our feelings and contains provocative rhythms (e.g. as that one, which is on today's public bit concerts), or by taking parts in public, and well synchronised, gymnastic exercises (so-called "aerobics"), or by taking part in any gathering that moves feelings of participants, or by participating in a football match where our team wins, or by taking part in the religious ceremonies or masses, etc. For example, it is well known that numerous religious groups and cults already exist, which through the purposeful creation of the exalted atmosphere during their masses, and through appropriate stimulation with a moving music and lifting up lyrics, and through the synchronization of people with a rhythmical movements and clapping, cause a "nirvana of crowd" in a significant proportion of their participants (e.g. in Catholic Church, a movement which practices this kind of masses is called the "Charismatic Group"). The resonance nirvana is known for a long time, and it was practically used on numerous occasions. Only that to describe this phenomenon, various other confusing names were used, for example "euphoria", "blessing", "religious lifting up", "divine light" etc.

18 JE-13 The resonance nirvana is a phenomenon, which allows to accomplish a nirvana state through "back doors" - meaning without any contribution of effort, and without actually earning it. Of course, by being such a phenomenon, the resonance nirvana runs against moral laws, and therefore totalizm must declare it to be a phenomenon which totalizts should not advocate. Furthermore, the "back doors" nature of this nirvana, turns it into a phenomenon which is especially favoured by all sorts of parasitic philosophies. After all, such a nirvana allows to reap astonishing benefits, without firstly earning them with a hard labour. All this causes that totalizts should not purposely seek this type of nirvana just in order to experience "free" pleasures that it offers, and that they should be aware that according to moral laws, for every pleasures which are unearned, a hefty bill comes later to be paid. Of course, totalizts are NOT forbidden to experience this nirvana for some justified purposes, for example to learn, to study this phenomenon, for healing purposes, or simply because a set of circumstances places them in a crowd that experiences this phenomenon. As this is explained in subsections JA4.1 and JE8, in totalizm everything can become a totaliztic moral work in an appropriate set of circumstances. Therefore also a resonance nirvana, in some situations could become a useful phenomenon which totalizts could allow to happen to them. Let us now discuss such circumstances. A. Moral illness. As this was explained in chapter OA, some people may experience various personality disturbances, appearing because of their moral energy dropped below the critical level of the "self-destruction". In such cases, these people display cases of depression, suicidal tendencies, and are unable to lift just by themselves the level of their moral energy. Therefore, the resonance nirvana (or more strictly a mechanism which leads to it) makes possible for these people to re-build the level of their moral energy, in matter of minutes. In this way, they can be lifted fast out of their depression, addiction, drugs, etc., thus gaining the opportunity to return to normal life. B. Research. The resonance nirvana allows us to learn more about secrets of the nirvana phenomenon. Therefore, it can be used for research purposes, for constructing models of our counter-material bodies, for discovering factors which allow a nirvana to appear, or to intensify, for describing laws that govern the nirvana state, for learning the type of undesirable effects that one experiences when going around the moral law stating that "everything must be earned", etc. C. Natural circumstances. These take place when a resonance nirvana comes in a natural way, e.g. as an effect of our falling in love, or when it appears as a surprise. This means that we did not take a part in a given event solely to "get high". In such cases usually, without knowing it, we somehow deserve to experience it. There are two very interesting life situations, when a resonance nirvana tends to occur spontaneously. Therefore in my opinion these situations should be studied especially thoroughly. These are: - When a couple of people in love with a tendency to exaltation, are mutually stimulating each other. For example, one of the forms of this nirvana, most probably include cases of the extremely powerful sexual sensations, that some lovers experience in conditions of special external threat (i.e. when a couple is in a war situation, in a concentration camp, when they are threaten by any other danger, or simply when the popular saying applies to them that "a forbidden fruit tests the best"). In such situations, lovers seem to contribute an especially high feedback of motivations and feelings, which through the mutual solidarity and the threat of a danger, is resonating and amplifying between them. An example of possible accomplishing such a resonance nirvana between a couple of lovers, is contained in a novel by Ernest Hemingway ( ) describing a love during the Spanish War - the sensation that was experienced was described by Hemingway as if "the whole Earth moved" (this case is probably described in "For Whom The Bell Tolls"). Although this novel is the most widely known description of such a situation, there are also numerous other stories of lovers in concentration camps, on front lines, etc., when couples of people spontaneously experienced this unique phenomenon.

19 JE-14 - When a resonance nirvana is accomplished by a single person in the effect of socalled "meditations". Practically speaking the state of mind which usually is described as "meditations", actually is a state of self-hypnosis. In turn, during a self-hypnosis, all conditions required to induce a resonance, are met. For example, two objects then appear, which are obeying a single will (namely a "counter-material body" and a "material body" of the person which is in this state). Also, two channels of exchange of signals are appearing (namely a biological channel, and a telepathic channel). Furthermore, one can pre-program hypnotically his/her mind into an exaltation which creates the necessary amplification ratio. Therefore, if one appropriately controls his/her sensations during reaching a state of self-hypnosis, then he/she is able to generate increasingly larger product of E=FS, in this way accomplishing the state of nirvana in a period of just several minutes. Because in old times people do not know the concept of self-hypnosis, most probably what in old manuscripts is described as accomplishing nirvana through meditations, was actually the self-hypnotic generation of a resonance nirvana. Because accomplishing a state of nirvana in this way, can be carried out according to many different procedures, each one of these procedures can potentially be misinterpreted by these who hear about it. This would explain the chaos which appears in all ancient descriptions of "nirvana". After all, every person who accomplished such a nirvana, would describe it in a different manner. Since we are discussing the resonance nirvana, it is also necessary to address the matter of negative consequences of every unearned pleasure. After all, otherwise then this is the case with earned nirvana, the resonance nirvana supplies pleasures completely without a priori payment for them. (No wonder that it is the resonance nirvana, that is intensely promoted by Buddhism. Buddhism is one of several religious, which are very close to the philosophy of parasitism described in chapter OA. In turn, the philosophy of parasitism aims itself at gaining benefits without payments.) Therefore, according to moral laws, which are described in subsection I4.1.1, the bill for such unearned pleasures arrives later. Therefore, the arrival of a resonance nirvana to someone, always must be combined with some kind of negative returns, that are to arrive later. For example, this type of nirvana may cause in participants a tendency to fall later also in a reversal of a nirvana, means in the state of a "group hysteria", which later strips the participants from moral energy that they have not earned. Or they may tend to start street fights, mass rampages, robberies, etc. (This would explain why after each football match, when on a stadium some people accomplished the nirvana of crowd, the participants are starting the street fights, robberies, etc.). JE4.1. Mass hysteria - as a reversal of the resonance nirvana There is a negative phenomenon, which represents an exact opposite to a resonance nirvana. Instead of the increase in moral energy, it causes a rapid drop of this energy in the whole crowd. It is usually known as the "mass hysteria". It quite frequently occurs amongst crowds of women of the Malay race, who seem to be especially prone to this phenomenon. It causes such enormous reduction of moral energy in the participants of a given crowd, that almost all victims of such a hysteria land in hospitals, while the process of pulling them out of the telepathic feedback requires a medical intervention. In Malaysia there were cases that whole factories with female crews needed to be stopped, while almost all workers needed to be taken to hospitals, because they all fell victims of such a mass hysteria, completely loosing control and rational mind. One of my acquaintances, Indian by birth, and therefore more resistant to such a hysteria than her Malay fellows, described to me one such an attack, which she experienced when she was a student and lived in a female hostel. She even took a part in the rescue operation. The hysteria attack initially blasted in a room located at the very end of the hostel's corridor. In the room where my acquaintance was living, it could be heard as the blast of the powerful scream of girls, which started to come from that particular room. The scream made an impression that something extremely scary affected these girls, and that it

20 JE-15 generated a fear that make them loose their senses. A few seconds later the attack was shifted to occupants of the next room. They blasted with a choir of the similar powerful scream, and joined their neighbours which was already screaming out their senses. Then, the attack started to behave as if it was a kind of a dark wave or a cloud, that was slowly floating along the corridor from a room to a room. A room after a room, the female inhabitants of that hostel started to blast with this uncontrollable scream. A large-scale rescue operation needed to be started to save the girls. Phenomena, like this mass hysteria, cannot be rationally explained in any other way apart of the telepathic passing of the extremely negative feelings. A written report from another case of such a mass hysteria I encountered in the article [1JE4.1] by Roslina Mohamad entitled "Transfer proposal for 35 hysteria-hit students", from page N24 of the Malaysian newspaper The Saturday Star (Menara Star, 15 Jalan 16/11, Section 16, Petaling Jaya, Malaysia), issue dated on Saturday, 9 August That article describes official actions taken by authorities to eliminate consequences of a case of such a mass hysteria, which took place in May 2008 in the Malaysian school named "SMK Tajung Lumpur". As it appears from this article, for 35 students this mass hysteria was NOT just a one off event. The students seemingly experienced repetitive spells of hysteria each time they were in that particular school. Therefore they needed to be separated and transferred to different schools. In turn in the school religious recitals and prayers needed to be held, and engaging a bomoh (shaman) was necessary to "cleanse" the school. Unfortunately, for some strange reasons, about this mysterious phenomenon of mass hysteria Malaysian newspapers write very reluctantly. In turn when they write, then - as in the above article [1JE4.1], they state only statistics or description of action taken by authorities, instead of faithful reporting the entire incident as it happened. For example, during my vacations in that country, I accidentally heard in local television news, that another case of such mass hysteria took place in a girls' high-school from Kuantan on 27 August From what I understood in these news, the mass hysteria was experienced in there by around 50 female students. They all landed in a hospital. Then authorities spread them to different schools. One amongst these students reported in TV that the source of this attack of hysteria was a horrible looking demon in the form of a black lady, which unexpectedly appeared amongst girls. This demon supposedly "floated" through solid objects and remained visible only for girls, while it was completely invisible for adults present in that school. Means, this female demon in appearance resembled the horrible looking female UFOnaut shown in "Fig. #4a-c" from the web page sw_andrzej_bobola_uk.htm. In turn behaviours of this demon corresponded to technical capabilities of present UFOnauts that use personal propulsion system which works in the so-called state of telekinetic flickering. The above mass hysteria was widely reported by local television news on 27 and 28 August But my long searches in local newspapers proved that there was NO even a single printed word on this subject. This is pity, because detailed research of such cases of mass hysteria would allow our civilisation to gather a lot of precious information about the nature of God, methods, principles, and goals of action of dark forces on the Earth, etc. JE5. Attributes displayed by the totaliztic nirvana There is several differences between accomplishing happiness in an ordinary way (i.e. through receiving strong positive stimuli from outside), and accomplishing it through a totaliztic nirvana. The first of these differences depends on having a control over our way of accomplishing happiness. In case of an ordinary happiness, we are completely dependant on others in attaining a happiness. For example our happiness depends on our partner (if he/she is ready to cooperate with us, in building our happiness up), or on our boss and employer (if he/she is willing to let us earn enough), or on our clients (if they are interested in our products), or on our colleagues and competition (if they allow us to accomplish a success), etc. In turn, when we are accomplishing the happiness with the use of the totaliztic nirvana, our happiness

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